일본 고전텍스트에 나타난 삼각관계와 에로티시즘, 그리고 젠더 -『겐지 모노가타리(源氏物語)』를 중심으로-

이미숙 韓國外國語大學校 外國學綜合硏究센터 日本硏究所 2012 日本硏究 Vol.0 No.54

三角關係の構圖は時間ㆍ空間に關わらず男女の愛の物語には繰り返し用いられてい るモチ一フである。本稿では、 源氏物語 を中心に日本の古典テキストに形象化され ている三角關係に注目し、その中に內在しているジェンダ-關係の分析を試みた論で ある。 三角關係は異性愛を基準にしたとき、<男性─女性─男性>または<女性─男性─ 女性>の關係構圖に分けることができる。ところで三角關係の戀は一對一の關係では ないだけに跛行的に進むしかなく、それゆえに相手を失う危機に面した側は相手への 欲望に苛まれるようになる。このように錯綜する欲望は三角關係という愛の構圖の中 でエロチシズムに發現されるが、その中心人物が男性か女性かによって格差があり、 なおその結末においても異なっている。 本稿では、<男性─女性─男性>の三角關係は光源氏─女三の宮─柏木の關係、 <女性─男性─女性>の三角關係は葵の上(または紫の上)─光源氏─六條御息所の關 係を中心に分析を試みた。その結果、<男性─女性─男性>または<女性─男性─女 性>という異性愛を基にした三角關係において三角關係の中心人物が女性である場合 その女性はエロチシズムを誘發させるが、その反對の場合女性は男性にエロチックな 存在になれず女性は內面に封印しておいた欲望が押さえられなくなると、物の怪にな り、男性ではなく相手の女性を攻擊するようになるということが分かった。このよう に、三角關係の中心人物が女性である場合エロチシズムが發現し、男性である場合エ ロチシズムは失踪し女性たちが致命的な破滅を迎えるという結末は、日本古典テキス トの男女關係もまたジェンダ-の問題から自由ではなくそのジェンダ-關係がテキス トに忠實に再現されていると言えよう。

일본 헌법의 평등원리와 젠더에 관한 고찰

이윤나 한남대학교 과학기술법연구원 2015 한남법학연구 Vol.3 No.-

모든 인간은 평등하게 대우받아야 한다는 최고규범인 헌법의 규정에도 불구하고, 현실에서는 사회적으로 여러 가지 원인에 의한 차별과 억압이 존재하고 있음을 부정할 수 없다. 그 중에서도 가장 중대한 차별 중의 하나라고 생각되는 것이 여성차별에 관한 것이다. 여성이라는 이유만으로 받아야하는 차별을 철폐하고 권리를 획득하기 위해 역사상 많은 여성들이 자신들의 권리를 위해 싸워왔음에도 불구하고, 현재에도 사회적으로 여성의 성차별 문제는 사라지지 않고 있으며, 이러한 성차별을 극복하기 위하여 평등원리에 대한 근본적이 이론구성과 주요판례를 통한 현상의 이해와 남겨진 과제에 대하여 고찰하고자 한다. 이를 위해 우선, 일본 헌법의 평등원리에 관하여 제14조의 해석과 평등원칙의 전개를 살펴보았다. 일본 헌법학계에서 종래 헌법 제14조는 형식적 평등을 보장하고 실질적 평등에 대해서는 사회권 규정에서 보장되는 것으로 해석되었지만, 최근에는 사회권 규정뿐만 아니라 제14조에서도 실질적 평등이 보장되는 것으로 해석되고 있다. 최근에는 평등과 차별의 의의 및 정의도 변화되면서 형식적 평등을 초월한 실질적 평등과 사실상의 평등을 확보하기 위한 `적극적 평등실현조치(Affirmative action)`가 여러 국가에서 도입되고 있는데, 간접차별과 관련하여 적극적 평등실현조치가 여성이라는 집단에 대한 우대조치라는 오해에 대한 재검토가 필요할 것으로 생각된다. 일본 헌법의 평등원칙과 관련된 문제가 고용 및 사회보장에 있어서의 젠더의 평등보장을 계기로 이론적인 전개를 보이고 있는 가운데, 사인 간에 대한 헌법의 인권규정의 적용을 두고 이른바 사인 간의 효력이 문제시 되어, 住友電工事件判決에서 `헌법 제14조의 취지에는 반하나 민법 제90조의 공서양속원칙에는 반하지 않는다`는 판례이론이 제시되면서 헌법과 사회법과의 관계 해명과 종래의 통설인 간접적용설의 재검토가 이론적인 과제로 남게 되었다. 이 글에서 다루지 못한 성차별에 대한 일본의 현행 법제상 문제점 들 중, 황실전범의 남계남자주의, 형법 제177조의 강간죄, 국립여자대학에 대한 문제, 가족 내에서의 양성평등에 관한 문제, 노동법상의 모성보호와 여성보호에 대한 문제 등도 일본의 젠더평등에 대한 논의를 설명할 때 중요한 부분을 차지한다고 생각되므로 이러한 논의에 대한 검토도 필요하다고 사료된다. 最高規範である憲法すべての人を平等に扱われていると規定しているにもかかわらず、現實では、社會的に樣?な原因による差別と抑壓があることは認めざるを得ない。その中でも最も重大な差別の一つであると考えられているのが、女性差別である。女性であることを理由に受ける差別を撤廢し、權利を獲得するため、歷史上多くの女性が女性の權利のために鬪ってきたのにもかかわらず、現在でも社會的に女性の性差別に對する問題は消えておらず、このような性差別を克服するために平等原理に對する根本的理論構成と主要判例を通じた現狀の理解、また殘された課題について考察する。 そこで、まず日本國憲法の平等原理について、第14條の解釋と平等原則の展開を檢討した。日本の憲法學界では、從來は、憲法第14條は形式的平等を保障し、實質的平等については社會權規定で保障されると解釋されたが、最近では、社會權規定のみならず第14條でも實質的平等が保障されるという解釋に移ってきたように解釋される。 さらに最近は、平等や差別の意義·定義にも變化がみられ、形式的平等を超えた實質的平等と事實上の平等を確保するための'積極的差別是正措置(Affirmative action)'が多くの國で導入されているが、間接差別と關連して積極的差別是正措置は、女性という集團に對する優遇措置であるというような誤解に對する再檢討すべきであろうと思われる。 日本國憲法の平等原則にかかわる問題が、雇用·社會保障のジェンダ一平等保障を契機に、理論的な展開をみせているうち、私人間における憲法の人權規定の適用をめぐって、いわゆる私人間效力が問題となり、住友電工事件判決で'憲法第14條の趣旨には反するが、民法第90條の公序良俗原則には反しない'という判例理論が提示されたこともあって、憲法と社會法との關係の解明、從來の通說な間接適用說の再檢討が理論的課題と殘されている。 本稿では觸っていない性差別をめぐる日本の現行法制上の問題点のうち、皇室典範の男系男子主義、刑法第177條の强姦罪、國立女子大學における問題、家族內での兩性平等に關する問題、勞動法上の母性保護と女性の保護に對する問題なども日本のジェンダ一平等における議論を說明する際、重要な部分を占めると考えられるので、これらの議論においての檢討も必要があると思われる。

ジェンダ一視点からみる有責配偶者の離婚請求 -最判昭和62年9月2日判決を中心に-

리연숙 아세아여성법학회 2014 아세아여성법학 Vol.17 No.-

A divorce proposal by culpable spouse had not been granted in Japanese court for a long time. The reason for such court’s opinion has largely to do with the reality of sexual division in marriage, such as divorce has a disproportionately negative economic impact on the wife without income. Nevertheless, in the case of Saiko Saibansho[Sup.Ct.] Sept 2, 1987, Sho 61(O)no.260, Japanese Supreme court showed a standard that a divorce proposal by culpable spouse can be granted under some conditions. Theorists acclaim a high value on that case as it means the Japanese court prepared to accept the principle form negative breakdown of marriage to the positive one. Rethinking the logic in Judicial Reasoning, this paper suggest that the case Saiko Saibansho[Sup.Ct.] Sept 2, 1987, Sho 61(O)no.260 did not change the usual standpoint of Japanese court in deed. However, I find the gender bias in such court judgment either, which advances our understanding of how to work with the urgent task of gender equity in Japanese divorce reform.

宮本百合子と羅蕙錫の比較硏究 : 「生命」 「エロス」 「ジェンダ一」をめぐって Regarding 'Vital' 'Eros' 'Gender'

明惠英 韓國日本語文學會 2004 日本語文學 Vol.23 No.-

宮本百合子の代表作『伸子』と羅蕙錫の代表作『瓊姬』を「生命」「エロス」「ジェンダ」の焦點から比較する。『伸子』は、結婚の實像、家族のあり方、性制度、そして<個人か母性か>と選擇を迫られる生き方をさせられてきた、近代以來の女性たちを描いている。日本の<新しい女>伸子は、作家という仕事をもつ一人の人間という視座をもち、アメリカのニュ-ヨ-クを訪れ佃という男性に出會い、やかてエロスの萌芽を迎える。異性愛者異として自由戀愛を始め、結婚まで漕ぎ着けるが、そこには豫期せぬ、「ジュンダ-」や「セクシュアリティ」問題<中間項>として倂置されている。 一方、羅蕙錫の短篇小說『瓊姬(キョンヒ)』は、<新女子>の生き方おを通して、從來の結婚制度や敎育制度を問いただしている。朝鮮の女性たちの儒敎に전られた生き方を問題にし、女性たちの自立を促している。このような近代の日本の新しい女、韓國の新女子の生き方は、人間としての生命力を取り태そうする「叫び」であった。テクストの中に見られる、大正時代の<生命思想>は、ジェンダ-を紐解くのに格好の視點を與えてくれる。その<生命思想>の根底には、アンリ?べルグソンの『創造的進化』で主張される、生命力が自由にランダムに發現するという<噴水的進化論>が置かれている。生物としての人間の本能の回復や、民衆や女性など、社會的に抑壓されているものの解放論を提示しているのである。こうした噴水的進化論は、生命思想として日本に受容され、從來の女性の生き方を否定し、新しい生き提示する根底の思想となっている。

지역활성화의 젠더 주류화 -“여성이 빛나는 지역 만들기” 사업을 중심으로-

김영 한림대학교 일본학연구소 2010 翰林日本學 Vol.0 No.16

三島文學における自己改造と女性像『美德のよろめき』論

이가현 ( Lee Ka-hyun ) 고려대학교 글로벌일본연구원 (구 고려대학교 일본연구센터) 2017 일본연구 Vol.28 No.-

本論文は、『美德のよろめき』を自己改造に着目して、節子の愛し方による精神改造と性交涉や中絶による肉體改造を通して表れる節子の自己形成過程を分析し、三島がいかに女性人物を通して自主的な人間を描いているのかについての檢討をおこなう。 1950年前後、自由な戀愛の定着にともなって文學界においては女性向けを中心とする中間小說が流行していた。こうした中間小說という作品群は男女の戀愛を主なテ一マとしており、文芸誌に發表された作品とは違って學問的な關心が向けられることがほとんどなかった。にもかかわらず、誰よりも熱心に『婦人公論』、『マドモアゼル』、『婦人朝日』など多くの女性誌に作品を發表した作家が三島由紀夫である。 1952年、三島は世界一周を契機に「自己改造」を試み、その一環として1955年から本格的な肉體鍛?、ボディビルをはじめる。三島が「自己改造」を揭げて肉體の改造に着目したのは、自分に欠如した肉體と過剩である精神のバランスを取るためであって、三島は肉體改造を通して精神と肉體の照應を目的とした自己を形成していく。本論文で注目したいのはこうした三島の自己改造、特に肉體改造が、彼の文學世界における登場人物の自己形成の過程と類似していることである。現實の三島が肉體改造の過程において得た「生きている人間」という感覺が、作品において登場人物が自己を探し求めていく過程で感じる人間としての主體性と重なるのである。 こうした三島の自己改造の過程にあったのが當時の社會的論点であるボディビルと中絶であり、三島は『美德のよろめき』においてそれらを用いて個人の自己形成過程を顯著に示し、作品の核として女性像を描いている。この觀点から分析をおこなうことで、節子の自己改造が、作家三島が描いている主體的な人間像とどのような關係にあるのかを明確にする。 This paper investigates Mishima Yukio’s novel Bitoku no Yoromeki (Misstepping of Virtue, 1957) focusing on the female protagonist Setsuko and her self-transformation. By analyzing how she transforms spiritually through love and physically through sexual intercourse and abortion, we examine how important female characters were to Mishima in his depictions of strong, independent people. Around 1950, with open acknowledgement of free love and extramarital and pre-marital affairs, Middlebrow Novel centering on women became prevalent in literary circles. These Middlebrow Novel mainly focused on romances between men and women, and, unlike works published in literary magazines, making it a hitherto largely unexplored. Nevertheless, Mishima Yukio enthusiastically published works in many women's magazines. In 1952, Mishima attempted “self-transformation,” triggered by the round of the world, and, as part of it, tried full-scale physical exercise and bodybuilding from 1955. Mishima focused on the remodeling of the body with “self-transformation” to balance the missing body and excessive spirit. Mishima started to set out to create a new self for mental and physical anaphora by transforming himself physically. In this paper, I would like to direct attention to the self-transformation of Mishima, especially physical remodeling, which is similar to the process of self-formation of characters in his literary world. The feeling of becoming "a living human being" in reality Mishima obtained through the process of physical remodeling, and this physical reality overlapped with the subjectivity of the human being who the character feels he is in the process of searching for himself in his work. Bodybuilding and abortion, two hotly debated social issues at the time, were key in this process of self-transformation. In Bitoku no Yoromeki, too, Mishima makes remarkable use of these two concepts to present the transformation of an individual. Moreover, it is the woman who occupies a central position in this work. By approaching the novel from this angle, we can clarify how Setsuko’s self-transformation is related to Mishima’s depictions of independent human beings.

家事紛爭における司法の役割 -紛爭解決を通じた規範形成-

井上匡子 ( Inoue Masako ) 아세아여성법학회 2016 아세아여성법학 Vol.19 No.-

As families are organizations consisting of more than one person, there are naturally conflicts or disputes. They are typically resolved through civil proceedures, such as divorce trials and inheritance disputes. In addition, as a contemporary problem, it is often requested to take crime such as domestic violence or stalker, which should be cracked down by the police, and various welfare and administrative measures. Furthermore, disputes within families are spreading internationally in the globalization, and along with the advancement and spread of science and technology such as artificial insemination or external fertilization, various disputes that were not previously assumed. The judicial system and the state have reserved interventions as a domain of privacy and autonomous domains of families, as represented by a famous legal proverb says “Law does not enter the family” with regard to these concerns. At the same time, however, the state actively intervened through families through population policy and welfare policy. The ambivalent relationship between this nation and the family is now being reconsidered and a new role of judicial system is being requested. In addition, domestic disputes are often regarded as a breakdown of relationships in families, or appearance of family crisis in many cases. In other words, it has been evaluated as negative. However, as the value diversifies and family relationships become more diversified, it is possible to appriciate such conflicts as the emergence of new norms over relationships among family member as well as between families and the state. Such disputes can positively be positioned as opportunities for improving the system on the premise of new norm consciousness. There was no major amendment to the family law of Japan, inspite of the major trend of the reform process in the Western countries in the 1960s, and the changed situations of japanese society itself from the post-war chaotic period to the high-growth period. However, in recent years, with the declining birthrate and aging population advancing rapidly, signs and possibilities of change are emerging through judicial precedents and municipal policies. We can find out the dismantling modern families in Japanese-style, and a new notion of family. Therefore, contemporary family conflicts can be said to have been a mismatch or discrepancy between family law presupposing traditional family statues and gender structure, and the realities and consciousness of real family members. However, the change is not a single line, but a plurality of elements are intertwined. In this paper, we focus on cases that can be called contemporary family disputes, and explore new movements in family conflict and new family views seen there.

マネキンガール : ショーウィンドーをめぐる政治學

永井善久 한국일본문화학회 2003 日本文化學報 Vol.0 No.18

韓國人ニュ一カマ一のライフヒストリ一 -儒敎の影響-

이유숙 ( You Suk Lee ) 동서대학교 일본연구센터 2012 次世代 人文社會硏究 Vol.8 No.-

The new comers came to Japan when going to Japan was not accepted in Korea. They got divorced and determined to go to Japan and they crossed the sea. What brought them to Japan? In fact Japan was near Korea and easy to go. And Japan was also thought to be successful economically. This research is viewed from the two points. One is how the Korean Society influenced them and the other is what their [s1]spiritual bases were built on. The way to research is interviewing three Korean women who divorced in Korea in the 1980s and migrated to Japan. Their reasons why they got divorced and came to Japan were different. And also their jobs and the conditions in Japan were totally different. But the ground they made decisions on was common. It was Confucianism. They lived under the pressure of the Korean society strongly influenced by Confucianism. And they had been bound by themselves under the thoughts of Confucianism. Their lives were difficult here in Japan in the 1980s, when the word ``global`` just began to be used and Japanese people didn`t try to accept them kindly. But they worked very hard and achieved their aims in life. [s2] They tried to bethe image ``good mother`` under Confucianism. On the other hand they had a strong will against Confucianism. And so it can be said that they were able to work hard and succeeded to open up their own lives. Confucianism was also the base for them to live their own lives.

「女」をめぐる「好色」空間の機構と言説小考 : 説話と物語における談話の場を窓として

佐藤等(Sato Hitoshi) 한국일본문화학회 2000 日本文化學報 Vol.9 No.-

With the voice of the heart in the woman true colors - Action of femininity. And or Gender. However, it may not be true. - What is it the truth of "the woman" that observes it from the talk and conversation, or story in a tale? Namely, as for it, there is the logic that the eyes of the man mean. This paper is doing the 院 government period in the Japanese middle age at the center of an argument. This is the intended paper that the talk thinks the place and explanation where unfold. I discussed the mutual relation of "the place" and "expression", from "the tale" and "the story". My statement method is the following. I observed it from "the tale" and "the story" about the mutual relation between "the place" and "expression". I thought the meaning that the world of a rich talk and conversation, exist in the literature in the Japanese middle era especially, an/the investigation. What I discussed is the relation nature and mutual deed in "a man" and "a woman". What is the scene of the talk, the meaning that requests an/the ideal to expression? I thought the meaning of certain description on the system. Therefore, I studied the woman" who "is written to a story. And, I thought the woman" who "writes a story. I thought like this. How do the relation between "the power" and "the talk" influence expression? What is necessary to the presentation and appeal of a self? It may be to think the meaning of the existence of a self. Contemporary "the talk" probably and this problem may be can compare it.